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Acculturation for Resistance

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Acculturation for Resistance Acculturation for Resistance HIRANO Kenichiro* Key words: antagonistic acculturation, modernization of the non-Western society, Herodianism and Zealotism, non-Western nationalism, Chinese Westernizers / Japanese Europeanizers / Korean reformers, national essence ideology 1. Antagonistic Acculturation Antagonistic Acculturation In this article, acculturation stands for changes in culture that take place in consequence of its contact with another culture. Here, we are specifically concerned with resistance to acculturation. Generally speaking, we can divide resistance to acculturation into four types (See Figure 1). They are: type I— combination of resistance concerning cultural elements and resistance against acceptance; type II—combination of resistance concerning cultural elements and resistance against giving; type III—resistance concerning a group in contact and resistance against accep- tance; and type IV—combination of resistance concerning a group in contact and resistance against giving. Most cases of resistance to acculturation are of Figure 1 Four types of resistance to acculturation resistance against acceptance resistance against giving resistance concerning type I type II cultural elements resistance concerning type III type IV a group in contact * This is a full English translation by the author himself, with a minimum of adaptations, of Chapter 7 of Hirano Kenichiro, Kokusai Bunka-ron (International Cultural Relations), Tokyo: University of Tokyo Press, 2000. The book’s Korean translation by Kim Dong-Myong and Jang In-Sung has been published from Seoul and the Chinese translation by Zhang Qi-xiong, Zhou Zhao-liang, Huang Dong-lan and Feng Qing is going to be published soon. 38 Journal of Cultural Interaction in East Asia Vol.1 2010 type I, namely, resistance to accepting a particular cultural element because of its characteristics. A culture resists acculturation, first, by refusing or neglecting cultural elements that are being transmitted and presented (resis- tance at the first stage) and, second, by resisting or reinterpreting cultural elements that have been selected and accepted into the receiving culture (resistance at the second stage). Both first stage and second stage resistance are types of cultural resistance by the receiving culture. Cultural resistance is often accompanied by movements of social and political resistance by the members of the receiving society. Here, let us consider type III resistance, leaving aside for a moment resis- tance against giving (i.e., resistance types II and IV). This type of resistance is resistance to accepting cultural elements from a group in contact because that group is specific. Because we detest the group in contact, we do not want to accept its particular cultural elements, such as elements that are character- istic of that group and elements of which the group is proud. Rather, it is more natural for us to refuse that group’s culture in toto in order to resist the group in contact. In this case, if we refuse the group itself, we can achieve the goal. In real terms, we shall close off our own group, or distance ourselves from the group in contact in order to avoid contact with the group in question. Typical is national seclusion, as in the case of Tokugawa Japan. If the group in contact is so powerful, however, that it is impossible for us to keep refusing it or to maintain the seclusion of our country, what can be done? If the group that forces upon us contact with it is very powerful, we must face it as an enemy. If we insist upon using our own culture for self- defense against the other group, we shall be militarily, politically and/or economically controlled by the group with its physically powerful culture; our group may even eventually cease to exist. Seeing that that is likely, our group will do a volte-face, daring to accept the other’s culture—even a great deal of it—in an attempt to defend itself. We use the enemy’s weapons, so to speak, to defend ourselves. By doing so, we may prevent being defeated, even if we are not able to defeat them. This type of acculturation, in which the other group’s culture is accepted in order to resist that group, is called “antagonistic acculturation”1. In other words, while antagonistic acculturation is resistance of type III in that it is resistance against the group in contact, it is the reversal of resistance type I in that the group’s culture is not refused but accepted, if only tentatively. Thus, when a group barely succeeds in maintaining its existence through antago- nistic acculturation, its culture is altered a great deal, even coming to 1 George Devereux and Edwin M. Loeb, “Antagonistic Acculturation,” American Sociological Review, Vol.III (1943–44), pp. 133–147. Acculturation for Resistance 39 resemble the other’s culture that was originally detested. “Modernization” pursued by non-Western societies faced with the culture of the modern West can be regarded as antagonistic acculturation. In modern international rela- tions, there have been cases in which non-Western societies yielded to Western culture in order to defend their political and economic independence. As is often said, however, the resulting changes were “modernization”, not “Westernization”. Antagonistic acculturation does not reproduce in the receiver the culture of the provider. This is so much the case that antagonistic acculturation is a type of acculturation. Stimulus Diffusion Even if conditions make it impossible to seclude the country, however, antagonistic acculturation is not always the only method for resisting the group making contact. One possible way to defend ourselves is to limit contact with the opposing group partly or with regard to particular aspects. When total seclusion is impossible, it is still possible to attempt “defensive isolation”, or “purposive isolation”, by partially limiting social contact (example: foreign settlements), or by prohibiting acceptance of certain cultural elements (examples: embargos, boycotts, and tariff walls). In so-called “silent exchanges” or “silent trade”, two groups alternately leave goods for exchange, for example, under a tree on a border to carry out barter without direct contact. In terms of acculturation, it can be said that this prim- itive practice was the prototype of a sort of limited contact and acceptance of cultural elements. Another way to cut off the opposing group is to create a cultural element of our own that differs from the other culture in means and in form and yet makes it possible to achieve the same goal as the opposing group. It aims at countering the opposing group without accepting their cultural elements. This method may resemble attempts at inventing or discovering original cultural elements, but the context is different, as the receiving side is keenly aware of the other’s presence and cultural elements. We may call this type of cultural rivalry “negative acculturation”. One example is to try using shamanistic prayers to obtain cures, while recognizing the curing effects of Western medi- cine. One of the methods of negative acculturation, like this example, is to retrogress to the pre-contact culture, resulting in nativistic culture change. Another is a method called “differentiation of different aspects” by which the resisting group emphasizes and exaggerates the means and forms that are different from those of the opposing group. Only because it is in contact with the other, it exaggerates and displays its differences from the other, but often- times the differences exist only on a surface level. A more extreme method is to intentionally adopt ways that are diametrically opposed to those of the other group, even to the degree of reversing the values of right and wrong for the sole intention of negating the other. 40 Journal of Cultural Interaction in East Asia Vol.1 2010 These methods all have the objective of resisting opposing groups, yet some are structured in opposition to antagonistic acculturation. To repeat, the essence of antagonistic acculturation is to combine resistance to the opposing group and acceptance of its cultural elements. In contrast to this, still another method is to combine minimal resistance against the opposing group with incomplete acceptance of its cultural elements. This method of cultural change is called “stimulus diffusion” or “diffusion of ideas”. Minimal contact with the group in question ensures that only vague information or ideas regarding its particular cultural elements are transmitted. Stimulated by these ideas, the group in question discovers or invents cultural elements of its own, independently of the other. Stimulus diffusion is contrastive to antagonistic acculturation, in that with minimal resistance against the opposing group, there is little conscious desire for the group’s existence or little insistence upon cultural uniqueness. Yet new cultural elements produced through stimuli are different from those stimulating elements. In short, contact with the opposing group is characteristically the condition necessary for antagonistic acculturation. It might have been inappropriate to refer at this point to stimulus diffusion that lacks the conditions of contact with the opposing group or of resistance against it. However, in actuality, many desperate attempts have been made to acquire the other group’s cultural elements—simultaneously maintaining contact while keeping the opposing group away. We should pay attention to the fact that many of the above-mentioned methods of cultural resistance that are different from antagonistic acculturation in one way or another have similar structures to stimulus diffusion. Herodianism and Zealotism (or the opening and seclusion of a country) The historian Arnold J. Toynbee has said that in the encounter of civilizations, response on the side that encounters a more active, creative, or even encroaching civilization can have two patterns: drastic resistance or a resis- tance that assumes the character of antagonistic acculturation. He maintains that such responses have repeatedly taken place in history. He takes as repre- sentative examples the responses of Hebraism to contact with Hellenism around the beginning of the Christian era.
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